jurisdiction_. Power of dominion is for the good of him who wields it:
but power of jurisdiction is for the good of the governed. As God is
Lord of the universe, He directs all its operations to His own glory.
As He is King, He governs as a king should govern, for the good of His
subjects. In intellectual creatures, whose will is not set in
opposition to God, the subject's good and the glory of the Lord
finally coincide. God's power of dominion is the concern of
theologians: the moralist is taken up with His power of jurisdiction,
from whence emanates the moral law.

3. In the last chapter (s. ii., nn. 9, 10, pp. 120, 121), we stated
the moral law in these terms, that _God wills to bind His creatures to
certain lines of action_, not arbitrary lines, as we saw, but the
natural lines of each creature's being. The law thus stated takes in
manifestly a wider field than that of moral action. There is in fact
no action of created things that is not comprehended under this
statement. It comprises the laws of physical nature and the action of
physical causes, no less than the moral law and human acts. It is the
one primeval law of the universe, antecedent to all actual creation,
and co-eternal with God. And yet not necessary as God: for had God not
decreed from all eternity to create--and He need not have decreed
it--neither would He have passed in His own Divine Mind this second
decree, necessarily consequent as it is upon the decree of creation,
namely, that every creature should act in the mode of action proper of
its kind. This decree, supervening from eternity upon the creative
decree, is called the Eternal Law.

4. This law does not govern the acts of God Himself. God ever does
what is wise and good, not because He binds Himself by the decree of
His own will so to act, but because of His all-perfect nature. His own